[New York Observer.]

The doubts which at one time or another sift, more or less, the faith of all of us, do not in the case of the vast majority penetrate beneath externals. Painful as they may be, nothing really vital is threatened. When a man's faith has settled itself on what is vital, it is probable that out of a period of doubt he emerges with an appreciable gain to his religious life and experience. But there are forms of doubt, or rather of denial, abroad, respecting which it is right to speak more seriously. It is impossible, for instance, to witness without a pang the havoc which is made in the religion of many good people just now by the materialism which has grown so outspoken and so apparently confident. That [natural] science cannot discover God is true enough. No wise man would expect that it should do so. The heart of the eternal is not reached along that way. But when men in the name of science aver that they find no place for God in the universe, and that consequently He does not exist at all, or if He does, is undiscoverable and unknowable, they are not only scientifically dogmatic and illogical, but they attempt the perpetuation of a cruel robbery, against which it is needful to protest in the name of reason as well as of religion.

The number of minds that actively embrace atheism is probably small. But the number of studious and candid persons among us who, while not convinced that there is no God, are yet so far shaken in their practical belief in Him and in the revelation of Himself in Christ as to draw from that belief little support or comfort, is probably pretty large. Undoubtedly doubt has many degrees short of sheer denial. But in every degree it acts as an enfeebling poison on the religious. A man may not venture to fling openly away the cherished beliefs of his youth, while yet these beliefs have ceased to be nutritive and retain no longer their old-time sustaining power. When a man has been reduced by the philosophy of materialism to this point, that the God of his fathers and of his own children has lost all effective certainty, vitality, influence, preciousness, or helpfulness in his eyes, so that he no longer dares cling to or worship or live with the God of revelation as his God—then, say what you please, that man has suffered an incalculable loss and is spiritually beggared.

[Watchman.]

It is hard for people who have an old-time religion to see how truth can be preserved and upheld if the old props are taken away. We also are apprehensive as to changes in religious standards and customs. We have been accustomed to the old order and it is difficult to feel the force of new motives or influences. We cannot understand the power of anything else than our standards and influences to bind hearts and minds to truth and righteousness. It is painful for elderly people to witness the changes that come with the new generation. The age of Christ was not the only one of change, for although he introduced the new era of grace and truth, yet every age has witnessed change, and change is in progress every moment. There are times when changes are very rapid and marked in their character.

The author of Hebrews had to deal with reaction of mind on the part of those who missed features of the old order, and he had to point out the superior features and the better hopes and covenant and blessings of the new order which seemed less real and effective. The tendency to rely on the old order is due to the fact that it is tested and tried and one can walk by sight. But the great leaders of religious progress have been men of faith, and it requires faith to look forward with assurance that all is well with the kingdom of God. The battle is always on between those who walk by sight and those who step out in faith. The heroic figures of religious history are not the conservative men who have clung to the old, but the believing men who dared to act on their faith.

To some minds God seems to be on the side of things as they are and have been, but the Scriptures and Christian history show that God is in the forward movements of His people. Changes are painful to men because they themselves are settled, and are viewed with apprehension because there is lack of faith in God. God must be clearly recognized as the master of this world and the protector of all the movements of human life. In times of great peril to what is good, men have to plant themselves firmly on the ground that God reigns. "Have faith in God."

[British Congregationalist.]

Any religion which claims to touch human life at every point, and to assist men and women in every experience through which they may pass, must, of course, take into account the fact of sorrow and pain. No one walks very far along life's road without meeting those dread forms; no one but finds them, in greater or less degree, thrusting their company upon him; and one of the first requisties in any religion which is really going to be life's staff and stay is a dealing with and an overcoming of the darker experiences which seem too strong for human nature to conquer. How are these things—which we would banish from the program of human life if we could—how are they to be disarmed, and robbed of their power to sting and harm?

Here sounds the calm triumph of the Christian reply. And it goes far. These things from which we shrink are not only to be disarmed and robbed of their power to sting and harm and wound, but are to be turned from foes to friends. "All things work together for good to them that love God."

To begin with, the Christian spirit, if it dwell in us, unites all things in the ministry of one common purpose. It makes all things work together, reduces life to a unity, and whether the things that to us be in themselves sweet or sad, compels them to serve one supreme end.

[Universalist Leader.]

Theories of abruptness, and promises of instant spiritual reconstruction, have broken down in religion. There has already taken place a complete reversal of opinion as to the value of revolutionary methods in the development of spiritual life. Like the Arabs, most of the old-time advocates of explosive methods in moral regeneration have folded their tents and silently fled. In circles where once the main reliance was upon promises of a new heart, offhand, we often hear today the most earnest portests against such false hopes. Man comes to his own in spiritual things along paths which parallel all other approaches to complete experience. The real difficulty in the way of spiritual progress at present is our lack of any satisfactory plan for spiritual culture. The aim of all culture is to develop the power of expression. The artist spends years perfecting his sense of color, or touch, or form, of perspective.

[Youth's Companion.]

We are too ready to assume that we must think whatever thoughts come into our minds. It is not necessary. You can grapple an evil thought on the very threshold of the mind, and strangle it there. Whether it be a thought of hatred, revenge, or impurity, you need not admit it unless you choose to do so. Brooding is not wholesome. You can do more than shut out the evil thought; you can strangle it. And when you have done so, you will walk on with a joyful feeling of triumph. The habit of conquering will grow. You will be able to shut out the things you do not want to think about. Your physical health will grow with your health of soul. You will go far toward conquering insomnia. Your sound mind will tend to fit to itself a sound body.